Humility Can Also Be Arrogant | Heichaltzu #7

The Yeshiva.net So, we're in the middle of the mind culture. Tough finish on tests. By the Rebbe Rashab. And we're holding if you'd base. Page 234. So, after a whole long discussion about unity versus disunity, peace versus strife, connection versus disassociation and disconnection. And the various causes for it. So, he now continues to go yet to a deeper layer. Mhm. You'd base. We need a cashier doer. I shall be avoided yes and be the funny avoided. Generally, in serving Hashem, there's two different streams, two different models or two different types categories. I love the way that the same One element of our way that Hashem, the first one is with a sense of joy, ecstasy. Behind you. What brings this type of a way that? Sure, masculine is burning hatred with the loss of Hashem. When a person learns and understands and contemplates meditates on the goodness of Hashem. The goodness of Hashem means the infinity. The infinite reality of Hashem. Which is always connected to the person because it's infinite. So, it's in you. It's part of you. It's who you are. That produces the result of that is there's a positivity in a person's life and there's a positivity in a person's of a day to Hashem. You experience the closeness, the intimacy, the oneness. And he speaks more specifically. He ain't going to eat some good lasagna. Bring in a burrito yes, may I in. Whether it's when you focus even just on create the creation and the creation is called the Yesh Me'ayin, something from nothing commission is by the Makamacha. The Lev is much at some Indian Briah Yesh Me'ayin no Indian Nifla Sha'ein Lo Adam Shumsira Kla'l commission is by the Makamacha. First of all just focusing on the Etzem Briah, the the fact not to take the world for granted, not to take your body for granted, not to take life for granted not to take existence for granted to appreciate just the Etzem Indian of Briah Yesh Me'ayin what happened with creation he said is it's Nifla'ot, it's something extraordinary. We don't even have a Tziur for it. We don't have a from cuz we don't have an example for it. It's so beyond. We have metaphors for a lot of things. We all create things. We all develop things, but nothing even comes close to the Nekudah of a Briah of a creation Yesh Me'ayin the way the world happened and continues to happen. Like we say Hadash Betuvo V'chol Yom Tamid. But sometimes a thing could be right in front of your eyes, but you don't notice it. Yeah? Spoke of Shabbos about breathing for example, right? We all breathe and we don't stop breathing Baruch Hashem. It's essential to life. But how many people focus on it? How many people notice it? You take it Of course you inhale and you exhale. But there's a whole the whole system of thought that actually focuses on a person's breath. Says in Medrash Kol Han'shamah Tehalel Y-K, the end of Tehillim every soul praises Hashem. So the Medrash says Al Kol Neshamah Neshamah. Each breath really warrants another Halel, another form of praise. Kol Neshamah Neshamah's Neshamah. Neshamah means soul, but it comes to the word breath, Neshamah. Vayipach B'apav Nishmas Chaim, a breath of life. So Kol Neshamah really every breath is is is something special. Every breath. The whole mechanism, every Nikuda in creation, and the whole the very the very experience of creation. Mhm. Somebody once came to his mentor and he said he's very lonely. Said, "Why are you so lonely?" He said, "There's nobody in the world who thinks about me. Nobody. I'm completely isolated, alone in my pain, alone in my isolation. Nobody and nothing even thinks about me." So, he says, "Wait, wait, wait, wait, wait. Before we go further, you have approximately 150 billion white blood cells. And if there's even a scratch on your finger, right? If you take a microscope and see what happens, a scratch in your finger, billions of white blood cells rush over to the place of the emergency to see what they can do. And 24 hours a day they stand on guard like a police force. But, it's the most developed police force in the world. It's the most developed military in the world. The white blood cells, their job is to protect you from bacterias, from infections, from toxins, from viruses, from any invader that comes in, inside or outside, to make trouble in the body. And they all rush in the billions, and they're organized. Who does what? So, he says, "Don't say nobody. Nobody thinks about you. There's billions of little people that 24 hours a day they don't stop thinking about you." Every Nikuda in the Briah is another pella. And then you talk about the Etzem Briah Yesh Meayin, the Etzem Briah Yesh Meayin, he says, "That itself is is extraordinary. Oitz oiz, yesh b'zeh playus. If you get more intricate, yesh b'zeh playus, this extraordinary playus. Playus means wonders. D'yeduah d'briah yesh meayin b'chinus richuk k'arach. On one hand, the creation something from nothing, so the creator and the created experience each other in a in a state that's called the Rijo Kadesh. Means that the yesh does not feel or sense the iron. Cuz he wouldn't be able to be a yesh. He's going to explain the iron of all of the yesh may iron. In works of Jewish philosophy there's two terms, iron of all of all and yesh may iron. Iron of all of all means iron is a cause and all of all is an effect. And the all of all comes from the iron. For example, an apple tree from an apple seed. The seed is called the iron. You plant the seed and that develops into the all of all, which is the apple tree and everything that comes with the tree. Everything in our world has an iron. I come from my mother and my father. There's the egg pollinated by the seed and that creates an embryo. A fetus. So, the fetus is the all of all and the egg of mommy and the seed of tatty is the iron. The same is true everything in the world. This table wasn't created in a vacuum. This table is a result from what we call an antecedent. That's called the iron and the offspring, the child, the creation of the iron is called the all of all. Then there's something called briah yesh may iron. Briah yesh may iron is very different. Briah yesh may iron means something from nothing. Why is it called from nothing? The creator is not nothing. The answer is because the yesh doesn't experience itself as an evolution. Iron of all of all essentially is evolutionary. The all of all comes from the iron. It emerges from the iron. But when say yesh may iron, something from nothing yeah. The yesh doesn't identify its source. It doesn't identify its marker. The perspective of the yesh, where do I come from? It's nothing. The yesh doesn't see itself as a development of its source. The source is completely eclipsed, completely concealed. Yeah? If you'll ask the rock, "Who made you?" "As far as I'm concerned, I was always here." Even a person, "I know that I have come from a father and a mother." But yesh me'ayin, the yesh doesn't identify that it's a development from the ayin. So, it calls it ayin. It's like it doesn't exist in my world. He says, ila v'alul b'chinat hashpa'ah b'kirov. Ila v'alul, the flow is close. She'ila mislabesh b'ha'alul v'ha'alul margish es ilusa. The ila is manifested, it's enclosed in the alul, and therefore the alul feels, it experiences the antecedent, the source of it. V'lachein ha'alul b'erech ha'ila, and that's why the two are always relative to each other. They're never completely remote from the seed of an apple tree, you're never going to have an orange tree. And from the egg of a human being, you're not going to have a horse. And from the egg of a horse, you're not going to have a hippopotamus or a rhinoceros. Why? Because the alul is a reflection of the ila, it's a continuum of the ila. The ila comes into the alul, and the alul mirrors and reflects the alul, and therefore there's a closeness between them. They're They're It's a It's a continuation. V'lachein alul b'erech ila, mashkeel b'sachvas yesh me'ayin. The Ohr HaShamayim is the ultimate ila, but it's called yesh me'ayin, something from nothing. She'isavus hu b'ein arech. That which is created does not mirror and reflect and say, "I am divine." It's b'ein arech. B'ein arech means completely in a way that you don't experience in the bri'ah, the boreh. V'im kein, hu hashpa'ah b'chinat s'reecha arech. So, even though there's a hashpa'ah, there's a flow, just like the ila creates the alul, the ayin is the source for the yesh, but it's b'chinat s'reecha arech. But a sense of infinite remoteness. The boyde, the creator, is concealed in the created being. It's not manifested and enclothed and expressed in a revealed conscious way like the alul in the ilo. The apple tree, it's very clear where it comes from. The table, it's clear where it comes from. Where it comes from. Any silver candelabra, silver goblet that comes from the silver. And the silver, everything has its il ilo. And you can identify. You can say this alul comes from this ilo which comes from this ilo and you can always trace it back. In other words, there's a transition and it's relative. It's a clear evolution from level to level to level. Yesh meayin is like a complete gulf. Even though the entire existence of the yesh only comes from the ayin. So why is it called ayin? Because in the world of the yesh, there's no reference to the ayin. It's like there's an infinite gulf. In this hashpa, the hashpa is in a way that the source is completely concealed. In our world, yeah, you could walk around and be an atheist and get a Nobel Prize. Right? You could consider yourself very intelligent person. You could be praised by your colleague scientists. Why? Because the yesh, if you use your mind open, unbiased, there's proofs. But in the experience of the yesh, the intuition of the yesh, you don't sense, you don't identify its divine source. The nefesh elokis is is from the world of the ayin, yeah. With the nefesh elokis. In the chonomi with the nefesh elokis, a person experiences. But we're saying with the yesh, the physical yesh of the world, it's it's experiences completely remote, infinitely remote, what's called Kah Erech from the mocker. Because the boy day is is is concealed in the Nivre. By all Elon, all he says the all is margish the Elon. The all The all feels the Elon. The yesh doesn't experience the eye and it's counterintuitive. Intuitively, the yesh is kind of Sakanaia. So the expression that this world feels it's awesome at Sumosa. It's existence comes from itself. You need a proofs and you could bring proofs. There's a lot of proofs. But the experience of the yesh is that it's yesh. The gum, but there's something else. You need to say that the divine energy that creates the world is always inside the created being. By your day Zoba Matisyahu yesh and that's why it's a yesh. You may If the divine energy would depart from it, wouldn't have a relationship with it, it would revert to not and nothingness. Cuz the reality of the yesh is something new. And anything that's really new, you have to constantly renew it because if not, the new reality is going to revert back to its natural state. The natural state of nothingness is nothingness. In nothingness, you don't have the potentiality for somethingness. So if you're creating something completely new, so what happens? You have to keep on creating it because if you don't keep on creating it, it's going to revert back to its natural reality. What's its natural reality? Eye and nothingness. So therefore, the moment there is his as no newness it goes back to iron the office. So it has to be recreated every single moment because it's something from nothing. If it would really exist on its own so you don't have to recreate it. You can reveal it. But since it's yesh may iron momish so therefore if you cease creating it for one moment it goes back to its default mode. It's default mode is iron. He can't compare this to ill of all. Can I for example if a carpenter takes a piece of wood and turns it into a table he doesn't have to recreate a table. An artist takes colors pigment canvas makes a painting he doesn't have to recreate it. Even after he's gone the painting hangs on the wall and people can enjoy it hundreds of even thousands of years later. Just as they can a piece of piece of carpentry the same is true with a goldsmith or a silversmith. Why? That's all ill of all. Cuz he wasn't the cover or something he didn't create yesh may iron. The carpenter took wood wood has the potential to be shaped in many different shapes and he brought out one shape. But that's not something that's yesh may iron something from nothing. He brought out a pre-existing potential. So therefore even after the one who created it who created this table is gone it still exists because exists independent of the creator. That's ill of all. The ill revealed the potential that exist inside of it to bring out the all. The original seed that created the apple tree the seed can be gone the apple tree is here. Because microscopically that seed has the whole potential of the apple tree. It just has to be developed. The same is true with every ill of all even after the ill is gone and it's not recreating the all the all still exist because it has an independent existence even though it needed it needed the source to bring it out to to bring out its potential. Yesh Mayan is different. Yesh Mayan The the iron didn't bring out something pre-existing. It's a new creation. It's a double hardash. It's a new creation. On its own it's iron, it's nothingness. So, why is it here? It's here because the body brought it into being. The moment he doesn't bring it into being, it goes back to what it is. What is it? It's nothing. So, therefore it needs to be recreated every single moment unlike ill of all. Yeah, a martial for this not a perfect martial. I once gave it to you. But but an imperfect metaphor is yeah. When a person is daydreaming, remember I gave you a matter. A person is daydreaming. You're sitting in a class. Not this class. But you're sitting in a class. And you're a little bored. So, what do you do? So, the Rebono shel Olam gave us a beautiful mechanism. Especially people who spent many years in Yeshiva. They have it really they really fine-tuned their skills. Or you spent many years in sermons, especially you had a front seat. So, you really have to fine-tune your skills cuz you couldn't play with anything. It's called daydreaming. And daydreams are very interesting, right? You can really go on a beautiful journey in your daydream. And if the class goes for very long, your daydream skills become refined even more. And you go on journeys and you can do things. You can build companies and destroy companies. You can travel the world. You can meet people. You can go back in history. You can go to the future, back to the future. Whatever you willst. You can shop and the miles you don't have to pay for anything. You could go first class. You don't have to pay. Everything is for free. And it's very real in your mind. While you're daydreaming, it's as real as it gets. You see the people. You can even feel emotions associated with people, right? You can get angry in your daydream at people. You can get jealous, you can get upset, right? You have full conversa- You know, you guys know, yeah? Nobody daydreams here? Huh? Because that's somebody who knows him that you didn't daydream, huh? In the mirror. Okay. Baruch Hashem. Uh Not everybody had such a rosh yeshiva. What? Too early in the morning. So, uh Right? And and you could be with with thousands of people and and and you almost see them in everything. And then the class is over and you wake up from the daydream and all the characters are gone. The question is, what happened to them? Why are they gone? Where are they? You were in a stadium with 40,000 people. You saw them eating hot dogs with sauerkraut, kosher, too. Glatt kosher, what happened to them? You could have been in an auditorium with 5,000 people. Right? You even hear their applause. What happened to them? They're all gone. Nobody's here. So, it's a funny question, right? Because what does it mean they were here? They were here? What's the definition of a daydream? The definition of their existence was your thoughts of them. That was the definition. It's not like they exist independently of you when you were thinking about them. If I If I'm thinking about you, even if I stop thinking about you, you still exist. At least let's hope so. Why? Cuz nobody's going to say the definition of your existence is me thinking about you. Unless I'm I'm a real narcissist. The definition of your existence is your existence, not me thinking about you. Which is very helpful in relationships to know that the definition of your existence is not me thinking about you. Definitely it is your existence. I could think about you. So, I have to actually tune into your existence. But in the daydream, it's the opposite. The definition of their existence is what? My brain waves. My neurons firing. That's the That's their existence. They don't have another existence outside of my thoughts. So, when I stop thinking about them, what happens to them? THEY CEASE TO EXIST. WHY? WHERE ARE THEY? And the answer is They're exactly where they were. The definition of their existence Let's put it this way. The material that they're made up of What's the material they're made up of? My machshavahs, my thoughts, my consciousness. There's no consciousness, there's no people. Somebody is standing in front of a mirror, and there's a beautiful reflection in the mirror, such a handsome person. And then you walk away, and you say, "What happened? You were just in the mirror." What happened? The answer is you weren't in the mirror. You were reflected in the mirror. You go away, what do you want the mirror should reflect? It's not like the mirror had you inside of it. The mirror mirrored you. As long as you're standing in front of the mirror, it's mirroring you. The moment you go away from the mirror, nothing is left in the mirror, cuz there was nothing in the mirror but your reflection. There was nothing to the people in the daydream but you reflecting on them. In other words, there's something from nothing. There's something from nothing. Or nothing from something. Or nothing from something, yeah. My thoughts are amazing. My thoughts created them. Give all the As long as you're daydreaming, they're here. And they're here in their full splendor and glory. And that's why it's not a good mashal, cuz it's not really yesh me'ayin. Because all the people I think about, it's all images of realities that I already understood, that I know about. Your daydreams are attaching themselves to realities that you're familiar with. Emotions you're familiar with, people you're familiar with. It's not a That's why I said it's it's a far from a perfect example. On another level, on the opposite, it's also not a yesh. You can't touch these people. When you talk about our world, but it's it's a shtickel metaphor to say. He says if Hashem stops creating the world every moment, it goes back to nothingness. Why? And the answer is because the definition of their existence is what? The divine creation of it. The physicality is really an articulation of divine consciousness. Every good in the world needs a highest from every moment. No, the yesh mayan is from iron. Right. So that that all of that the tree and therefore the table needs to be recreated yesh mayan. Everything. So really in in the deepest levels of reality and physics is getting closer and closer the world is divine energy. The yesh is an articulation of divine energy. That's what it is. But it's articulated in a way that our eyes perceive it as physical reality and you could completely deny the creator. That's how remote it is. So on one hand you have the ultimate remoteness and on the other hand you have the ultimate closeness. That's the paradox. The ultimate remoteness because the world completely perceives itself as separate. On the other hand there's nothing outside of the body in the world. In fact, everything is yesh mayan. Right, but in the brings out a pre-existing potential. So the doesn't need the anymore. The artist doesn't have to stand there and recreate the piece of art. Yeah, but the materials the the the essence of of of what it's made of is That yeah, that Hashem's party creates every moment but not the artist part. Not the carpenter. What the carpenter does is not yesh mayan. Carpenter takes pre-existing material and he develops it. Beautiful. So the musician you don't need the musician to continuously create. Playing with something that is there, by the way. Huh? He puts down the notes. He puts down the notes, right? And that's the the music, so to speak. I mean, it's not the music, but it's the music on paper. And a person who can read the music can go back to that. But, it comes from his personality. Right? From his personality, from his mind, from his heart. From his experience of the world. He articulates it. That's the art of it. No, the creation every moment is that we say in the davening. Everybody agreed to that. It says in Medrash Tehillim, it's brought in Tanya from the Baal Shem Tov. It says in Tehillim, "L'olam Hashem d'varcha nitzav bashamayim." In kuf yud tes. Hashem, your word always stands in heaven. So, what does that mean? So, the Medrash Tehillim says, "D'varcha yihyu rakia are always standing in the heavens recreating them." It's not that creation happened 5,782 years ago, and God created a beautiful clock, and the clock goes. You know, he winded up the clock and say, "Okay, for 6,000 years the clock works. The 6,000 years the clock stops." Where's the clock maker? Deism, deism. Where's the clock maker? On vacation. "L'olam Hashem d'varcha nitzav bashamayim" is the p'shat that the d'varcha she'amarti yihyu rakia is l'olam, it's nitzav. It's so to speak stands in shamayim recreating it. In other words, the koach ha'poel has to be in the nif'al. The koach ha'boireh is in the bri'ah because the bri'ah is is an articulation of the koach ha'boireh. It's not a separate reality. That's what yesh me'ayin means. We keep on comparing yesh me'ayin to iluf alu, so it's hard for for to relate to it. Yesh me'ayin something. The word ain is serious, from nothing. So, it's something from nothing. What do you want should exist? Nothing? It's something from nothing. So, what exists? It's an articulation of the creator. The creator is here. What do you want should exist? Something that doesn't exist? You have to think about it a little bit. But I've got to have a minute. Says you need his bind in us. Ilov a olam, the definition of the olam is not the ilo. The definition of the olam is not the boide. The olam has its own source. You bring it out. The carpenter doesn't create the wood. You need the carpenter to shape it, to bring out its pre-existing potential. One continuum. The yesh meain doesn't change after the carpenter made the table. Right. I'm talking relative to the carpenter's work, it's ilov a olam. That's what he asked, yeah. So, I use the metaphor of the from the daydream cuz here you have an example. If you don't have the creator of the daydream, you're not going to have the characters there. Why not? Why do they all disappear? Where where did they go Well, did they all go? It was so interesting, and we have interesting conversations. And the rabbi finished his sermon, and poof. Poof, they're all gone. The answer is abracadabra. Could do. They were a creation of your thoughts. The thoughts is there, they're there. Thought is not there, they're not there. In other words, something from nothing. Literally something from nothing. I don't mean momish nothing, your brain is not nothing. But I mean something from nothing, it's called a figment of imagine figment of imagination. So, as long as you're imagining them, they exist. That's the the material. The They don't have separate material. What is the briah? The briah is ain, something from nothing. So, what is it? So, why is there Briah? The answer is the Koach Ha Boyda. They don't HAVE A REALITY OUTSIDE of the creator that creates the reality. So, as long as I'm creating that Sham is creating the reality, that's the reality. If he stops creating the reality, there's no reality. What has to happen that the world should cease to exist? Give one-word answer. What has to happen that the world should cease to exist? The answer is nothing. Nothing. Nothing has to happen. Nothing. Huh? Nothing has to happen. If some something big has to happen for it to exist. So, we have here the paradox. In the all, the all knows it has a source. The piece of art almost asks for the signature. Right? Who Who made me? An emotion is going to give an example of emotions. Emotions are always all. Emotions are not yesh me and we think they're yesh me and they're never yesh me. They come from a certain awareness, right? And if you look at the emotional, take you back to the awareness. It's a beautiful dogma. So, all of the all, the all feels the all points back to the all. But doesn't need the all. Yesh me and the yesh never points to the all the yesh says, "I am completely on my own." And yet it's whole identity is the all. That's the paradox. It requires deep awareness. And that's why the relationship between the Briah and the Boyriah is so intimate. It's not like I want to build a relationship with God. You don't have to build a relationship with God. The very existence is divine. That's what we always say, you are divine. You don't have to create that. You don't have to do chuva in order to become divine. That is existence. The question is how much I'm aware of it, how much I'm tuned into it. So he says, this is a fascinating paradox. Ilu v'olu the olu feels the ilu but it doesn't need the ilu. Yesh m'ayin, there's no yesh outside of the ayin and yet it completely denies it. Yesh is the finite articulation of the infinite. If the finite would experience the infinite, it wouldn't be finite. It wouldn't be yesh. For yesh to be yesh, it doesn't point to the ayin. It points to itself. Now the truth is the yesh has the ayin written all over it but you have to dig. You have to be open, you have to excavate, you have to prove. You know, like the scientist in Israel who showed that the helix of the DNA Have you ever read that? Ru- Professor Rubenstein. He noticed, right? That the helix get it the the DNA gets interlocked. Number 10, number five, number six, number five. And he realized that God signed his name in the in the in the genome of every living organism. Yud and hey is credible credible his gallus. Right? But another person reads it and says, okay, you know, an Israeli professor fantasizing religion. Mixing religion into science. Cuz he decided you know you gave up again. I once went in the New York Times a few years ago. I forgot what it was. I have to look it up. But something in physics and there was some very mystical element in physics. Maybe you know what it is and uh and it turned out that it was about the number 137. So they told it to one of the professors this is oh that's Kabbalah. Kabbalah is 137. So he went crazy. So again you can dismiss these things as random. Cuz the yesh is a yesh. That's how it is. So this is the paradox he's addressing. Ain't no more of all come I say I mean this. Say this cognition. You could remain emotional even when you forgot why you're emotional. It is. From say so. Yeah. Emotions Because awareness doesn't create the me the awareness just directs it. The me that was there. That's say so I mean this is say so it's awareness. I mean this is the sensations the impulses the the body sensation and the emotions that you experience as a result of the say so. It's born from the say so. But it's like a child. Mommy and daddy bring you into the world but that's not your source. Every child has its own pre-existing source. It came out through the egg. It came out through the through the sperm but the soul didn't come from the consciousness of a child doesn't come from the father and the mother. They bring it out. That's why a child can have things that the parents don't have. Even though you have a lot of things from your parents, but you're not defined by your parents. It's an awesome important thing. doesn't owe its existence doesn't owe its existence to the It's thankful to the for bringing it out, but I don't owe you my existence. But the doesn't owe its existence to the The he says has its own pre-existing reality. You need awareness to direct and harness it. All of our are rooted in primal primal forces of a person, primal dispositions of a person. Your is going to manipulate or direct or harness how the plays itself out, but the core of the is rooted in a primal need for existence. It's a very very powerful idea. So, the brings out the but even if the reason is gone, you're still emotional. Because the exists independent of the It always did. The has its own existence, you understand? Huh? It's It's how we interpret reality. Let's see. The truth is in a concealed way in every emotion you can find idea, but it's going to be concealed. The moment the dish is not here, there's no existence anymore. Why? Because the whole existence is the day. It's an articulation of the That's what may I and means. It's not that God had pre-existing material and he was a good artist and he fashioned the world and he says, "Okay, enjoy yourself." That's not the world. The world is infinite energy. The world is spiritual energy. It's not divorced. This was the imek of achdus Hashem that the Baal Shem Tov especially articulated that it's not two separate things. It's all one reality. Ain od milvado. So, what's the physicality? The physicality is the way infinity articulates in itself in a way that my eyes could make sense of it. That's what the world is. The world is the way the ain soif wants to appeal to my eyes so that we can have a relationship. That's what it is. Somebody sent me a line by Albert Einstein. Professor Einstein. I was actually surprised that this is a quote from somebody sent to me as a quote. I have to research if actually he wrote this. Cuz you can't always trust WhatsApp. It's sometimes yesh mayai in WhatsApp. So, you have to know where it comes from. But this is a quote somebody sent me a few days ago. Concerning matter, we have all been wrong. What we have called matter is energy whose vibration has been so lowered as to be perceptible to the senses. Matter is spirit reduced to points of visibility. There is no matter. You hear? It's energy, but the vibration was lowered, what we call tzimtzum, to be perceptible to my senses, to my nose and my eyes and my hands and my ears and my my taste buds. Matter is spirit reduced to points of visibility. This is Albert Einstein. He he's like gravitational Uh the matter is the gravitational trap of light. Yeah. Because EMC, his equation is matter and energy are interchangeable. So, that's in terms of scientific terms energy. But what's the source of that? Spiritual energy. It's just one level higher. So this is a line by Einstein. Today I don't know if anybody argues with this. Max Planck is the father of one of the fathers of quantum physics, and he once said, "We used to think that consciousness is a derivative of matter. Today we know that matter is a derivative of consciousness." So this is all recent decades. If you open up a Tanya that was printed in 1797, published in 1796, 1796. In Shaar Yichud V'Emunah, chapter three, there's a line, I quote verbatim, "If our eyes were spiritually microscopic, and we would look at the universe, we would not see matter. All we would see is divine energy." Quote, end of quote. So when you read that a few hundred years ago, it was like, "Okay." Faith, you call it faith. Blind faith. But today we have issues but said from a secular perspective, by people who don't even claim to be believers. "Physical concepts are free creations of the human mind and they're not determined by the external world." Here's another one. It's all connected. "A human being experiences himself, his thoughts and feelings, as something separated from the rest, a kind of optical delusion of consciousness. The delusion is a prison for us, restricting us to our personal desires and to affection for a new for a person's nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. Our separation from each other is an optical illusion. When something vibrates, the electrons of the entire universe resonates with it. Everything is connected. The greatest tragedy of human existence is the illusion of separateness. Albert Einstein, and finally one more line, "Reality is merely an illusion, albeit a very persistent one." Now, he wasn't crazy. Today he's crazy. It's not an illusion. But that's exactly Huh? This is the We're learning a mind from 1898. Tough original text. What What is he What is he saying here? He's saying, "Yes, intuitively, the yes is a yes. Nobody's arguing. And in the name of that yes, there's war and violence and narcissism and bloodshed and cruelty and selfishness." Yeah? No question. A lot of evil. Evil. And a lot of ego, yeah. The two come together very often, right? If it's an unhealthy ego. But at the core of that is the concealment of the truth. That's why evil and ego don't have real substance. They have a lot of power, but they don't have real substance, and that's why it can't persist for eternity. Why do Jews believe in Messiah? Cuz they're crazy? No, because they're scientific. Bec- Because reality Reality comes out. It takes time, but reality The The word reality means real. How long can you hide a lie? How long? How long? Anybody tried? How long can you conceal a lie? Anybody? Anybody has experience? You could for a long time. But not for eternity. Everything every everybody has their day. Right? Every secret comes out. Every lie emerges because reality prevails. That is its nature. Messiah really means reality prevailing. That's what it means. It means that the doors of perception are cleansed. That the yesh stops lying about itself. That the curtains get removed. And then you say ain't no vada. That's cooler. Make sense of Isaac or not? Doesn't make sense. It's fine. The basic made of Silas. People think that the Jews Jewish Messiah is some mystical superstitious thing. One day somebody's going to come on a donkey. You can say have a day. Free sushi, free tuition, no crisis. All is good. Right? Mhm. It's it's it's a primitive idea. The the sun had an animal alma mashika. The world was created for Messiah. It says in madras. The heart is so you will avoid your kosher nice home. The local camera up now I might be in the madrasa. The heart is so you and volume. So so you is Malcolm Sroy me. And volume is Malcolm Paras. And the kosher is is Yovan. The kosher in English and place a home is Rome. Adam the local camera up now I might be in the local Malcolm Messiah. The rule of Messiah hovers over all of history. Why? The definition of Google is to reveal the olive in the goila. What's that reveal the olive in the goila? The curtains open up and the yesh says who it is. Albert Einstein says, there's no matter. We've all been wrong. Matter is spirit reduced to the point of visibility. So, the way Hasidus articulates it is the whole world has is divine energy, right? Articulated to the point of visibility. That my eye should say the table exists. My eye doesn't deal with infinity. He wanted That That I wanted that relationship with me in my physical being. So, what's Messiah? Just a revelation of what is. That's it. And every year science comes closer to it. At some point, it's just going to be, you know, you can't lie to them too too much longer. How do you know you're learning something true or somebody's selling you a boat? How do you know? The answer is as follows. When somebody sells you a boat, every day that passes, you become more uncomfortable. When somebody gives you truth, every day that passes, you become more comfortable. Because as reality moves on, things progress and more truth comes out. That's how it is. Reality pushes to come out. So, I could block and block and like psychologically you can repress repress repress, but your brain pushes to come out. So, if I'm selling you a boat, with every day and week and month passes, you feel more queasy, more creepy. You know what I mean? More suspicious, more weird. Weirded out, they say. You know what weirded out means? Some of you might say name it. When somebody gives truth, every day, it's like, "Ah, wow. Wow. Wow." Because you open up more. Truth, the deeper you go, the The you'll see how true it is. The more you remove the the cover-ups, the more you'll see it, not the less you'll see it. LIES FOR CAT. THE MORE you remove the cover-ups, the more you see it's a lie. The more you get weirded out by it. That's why when somebody communicates truth, they're never afraid. You could dig, dig, dig. Go deeper, go deeper. You know, it's like a shidduch, right? Call another 100 people, I don't care. Famous much so that actually gives with the miraglim, right? You want to try out the donkey, try out the donkey. If it's a good donkey, I'm not afraid. Dig, dig, dig, dig. You can dig. What are you going to find? But if I have a thousand million skeletons to hide, call him, don't call him, call him, call him between 3:00 and 4:00, cuz then he's high. Don't call him between 5:00 and 6:00, then he's sober. You You manipulate, right? Like in a marriage, if something is going on in a marriage, you always have a new story for your wife, right? Yesterday I went here, then tomorrow I went there, then the bank slapped me, and then Biden called me, and then Trump called me, and then Obama needed me. Every day there's another story. Lincoln once said, "If you lie, you need a good memory." A nish emes, that's why if you're losing your memory, just start saying the truth. If you're truthful, you don't need a good memory to remember. I'm not going to contradict myself. I'm going to say the truth. But you tough is what I'm saying. That's how you know the difference. Emes every day is to met a met a met. And you see it also in history. The Rambam in his time, his books were burnt. You know that. And even after his death, not by simple people, by big people, the Rambam's forum were burnt. Not all of them. The Moreh Nevukhim, Sefer Hamada, Rabbeinu Yonah. One of the reasons he wrote Shaarei Teshuvah was to do teshuvah for what he did to the Rambam's forum. The whole Shaarei Teshuva of Rabbeinu Yonah was written for his own Teshuva cuz he was such an opposer to the Rambam. But 100 years after the Rambam's passing, there's nobody today in Jewish history, almost nobody that's regarded with the same esteem like the Rambam, especially in terms of Halakha. Never mind philosophy. Right? The Baal Shem Tov. There was tremendous opposition to the Baal Shem Tov, tremendous. And his students. But whenever it's emes, emes, the more time passes and the lies get emptied out, it comes out more and more and more and more. So sometimes there's a person in his lifetime, right? There's tremendous glory around them and then as years pass, it becomes irrelevant. And something's the exact opposite. If it's in a kodesh of emes, so with every passing year, when more concealments removed, the emes comes out more and more and more and then like, wow. So you'll know anything that's real, it's never afraid of time. It's never afraid of archaeological excavations. Because it's true. So we're good at at the core, it's real. On the contrary, if it's a lie, you have to be very careful. That's why real people, they're not mispal from chitzonius dikarubers and this one and this publicity. You understand? Why? What's what's that slogan? Am Yisrael lo mefached miderech arukah. What do they say? I think there's a song, no? Nobody knows? Whatever. What's the point? You don't get this far from fads. Fads are fads. You know, you here today, you gone tomorrow. So what's Google? Google just means that the of the world comes out. There's no manipulation. When there's no manipulation, everything is inside. So that's it. That's Google. So this is the paradox of creation. You're with me? Everybody's with me or not? Make sense? The only problem is that a lot of people say nonsense Okay. That's even worse. That's even worse. When you use truth to cover up your lies, oh yeah, yeah, yeah, yeah. At least if you're using lies to cover up your lies, it's fair. But I don't know if there was ever a liar who didn't use truth to cover up his lies. Actually says the right cold water shaker needs a little MS. There's a little expression in Zohar. That Kush the Koi shaker like Koi and you always have to put in a little Kush the little MS into the shaker. Because why? Why? Every lie has truth. Why? Because lie on its own has no shaker has no legs. So you need to give it some some truth will be there. Manipulated exploited even communism. We love talking about the Soviet Union. It's one of the biggest lies of history and it lasted 70 years. Still lasting. But for 70 years, it was the most one of the most powerful forces in the world. All based on lies. But there's truth, little truth. Quality, that's a beautiful truth. We're all one. Where do you get such words? You tell a Jewish 19-year-old kid, yeah? Label Bernstein Leon Trotsky, the world is going to be one. It's exciting. Even if you have to murder 20 million people, so what? The main like somebody was say what is what somebody once said, "BLOOD WILL BE SPILLED, BUT THERE WILL be unity." Exactly. The message of a complete lie that cost 50 million lives, if not more. And destroyed people psychologically for generations, even those who survived. You can ask Russians, Russian Jews. And never mind the millions of Americans who were who were who were sold on on the Soviet Union. Stalin died in 1953, yeah? Millions of people went by the coffin, they were weeping, they were sobbing. They were sobbing for one of the most evil tyrants in history, maybe the most. They were sobbing, right? You remember when Stalin died? The sun What do they call him? The sun of the I'm telling you the whole damn thing. I'm just kidding. It's a sickness. So, the A she essentially is all iron, but he doesn't feel it. He is all independent, but he feels the all. That's the paradox in the mind. Let's finish here the vote. I'm sorry, you wanted to say something? Ain't no good without bad, and ain't no bad without good. That's why you should stick to the Shiva.net. That was just a commercial. No, no, it's a very important idea. People get manipulated very easily in this world. I miss. They hear about the year, about the year, this one about the year, this one about the year. And it's nice, it's beautiful stuff. How do you know something is emes? Every day it feels better. Feels better doesn't mean it doesn't challenge you. Can challenge you, but it it it it's You know it's emes. The more mature you become, the more emes. The more open you become, the more emes. The more healthy you become, the more emes. Sheker is the other way. The more healthy you become, the more sheker. The more sober you become, the more sheker. The more mature you become, the more sheker. The more developed you become, the more sheker. The more CONFIDENT YOU BECOME, YOU REALIZE, "Oh my god, he sold me the Brooklyn Bridge." With emes, for current, the more healthy you become, the more emes it is. There's two types of leaders also. There's leaders, if you're weak, they're amazing. They'll take care of you. And there's leaders that strong people, the stronger you are, the more you'll you'll you'll you'll you'll accept his leadership. You see the difference? One leader is based on manipulation. So, if you're broken and weak and for hackt and for drudelt and for wundert, I'll take care of you. The 5 years later, you become a healthy person, you're like, "This is a crazy cult." There's other leaders, they're real. They're not here to manipulate. So, what happens? The stronger you become, the healthier you become, the more you're you're you're you're you have reverence. Cuz it's not based on on manipulation. On the contrary, it's based on truth, on helping people bring out their their deepest their deepest potentials. The difference is one wants to replace your identity, and one wants you to help you bring out your identity. Even if it's not your money, some people don't want money, they want your soul. It's much worse. If you want your mon- you want my money, fine, you're a businessman. Everybody wants your money, you know? Who doesn't want your money? Apple doesn't want your money? Google doesn't want your money, Facebook doesn't want your money, the grocery store doesn't want your money, IRS doesn't want your money. Everybody wants your money. As long as they say it, as long as somebody says I'm from the IRS, yeah? Cuz I'm the head. If he wants your soul, it's much more dangerous. Mhm. What did the guy What did the Malachim tell Avraham Avinu? Ten li hanefesh. Take the money, I want the soul. Ten li hanefesh, give me your soul. Give me your soul. I don't care if you have the money, I want your soul. You know why? Cuz if I have your soul, I'll have your money, too. If I got your soul, I'll have your money. I'm not worried. If I have your money, it doesn't mean I have your soul. I told you once the words from the Kidushei Harim, no? To Shma beni musar avicha v'al titosh toras imecha. Listen to the musar of your father and don't neglect the Torah of your mother. So, he said, why by your father does it say listen and musar? And by your mother it doesn't say listen to the musar of mother, it says don't neglect the Torah of your mother. So, he says toras imecha is not the Torah your mother teaches you. It's the Torah you learned in your mother's womb. Shma beni musar avicha v'al titosh You don't have to learn it. V'al titosh Don't let go. You don't have to learn it, you know it. Al titosh toras imecha the Torah of your mother. And that's not musar, it's Torah. Musar is what I tell you. Torah is what you know from inside, you know it from the womb. I don't have to tell it to you, huh? So, musar avicha is your father gives you musar. Toras imecha is much deeper. Toras imecha is the Torah that's in your DNA. When God created you with his DNA, with your DNA, his DNA, that's toras imecha. You know it in your DNA. So, how do you know something is real Torah? Your DNA says, "Yeah, I know. I knew this." Whenever you hear real Torah, you never hear anything new. You hear something that you already learned in your mother's womb. If you're hearing something new, it's not Torah. It's selling a boat. I know that you could hear new information. You're learning cubits. You may have not learned it before. I'm not talking about the data. I'm talking about the energy. If it's real Torah, your soul knew it already. If it's fake Torah, you never knew it. You understand? Real Torah resonates. It may challenge you to your core. It may trigger you. That's good. That's the triggers are not bad always. Triggers are sometimes good. It means there's resistance. Other than that but trigger doesn't mean it doesn't resonate. Trigger means it does resonate. That's why it's important for people to trust themselves. I'm now going to say real heresy. We sometimes live in a culture where people are taught the less you trust yourself, the better it is, right? Some of you grew up that way. Never trust yourself. You're evil. Yeah, it's a horror is evil. Your brain is evil. She'll be evil. And therefore, never trust yourself. Trust me. They always say, "Trust me." Trust me who you should marry. Trust me how you should think. Trust me we Trust me on everything. And good people sometimes can get very wounded. There's a lot of good names for it. The main thing is don't trust yourself cuz you're horrible. I'll protect you. And it's not always I should say this. I'm not It's not with bad intentions necessarily. Some people mean well. You're vulnerable and I'll protect you. But that's not the ultimate truth of Yiddishkeit. Don't lose of Yiddishkeit is you have to trust yourself? How do I know? God trusts you for heaven's sake. I'm not going to trust you. Hashem created you. He gave you He trusts you. So, I'm not going to trust you? I You're going to become more from than Hashem? Hashem decided you should have choices. I'm going to say no, I take away people's choices. Where do I get such a chutzpah? We have to train people to trust themselves. What does it mean to trust yourself? Doesn't mean trust every mishigas. If I'm an addict, yeah, I have to learn how to be very suspicious. All of us have traumas. All of us have saharas. That's why you need real people to give you feedback. We all have blind spots. We all have confirmation bias. We're only gay but like we learned before, sinas chinam. But that doesn't mean not to trust yourself. It means to know how to distinguish between different parts of yourself. Of course you have to trust yourself cuz if you don't trust yourself, you know you can't serve Hashem. You're like a zombie. You serve them and I trust you. You have to trust yourself. You have to trust your body. You have to trust your soul. You have to trust your mind. You have to have people who support you and give you feedback cuz we all make mistakes. And we can all have serious blind spots. That's true. I say but anyone who teaches you not to trust yourself and to surrender, run the other direction. Y'all have no come. It resonates what I'm saying? It resonates the way I am. Oh, they're going to do it anyway. They're going to do it anyway. So, that's a good question. Not teaching children anything is also teaching them something. You have to realize. So, that's what Torah and mitzvahs is, teaching them what life is about. That's exactly what it is. And it's modeling values that I cherish very deeply and I believe in. But ultimately children have to choose when they get older. Everyone has pure and that's the beauty of it. I may I may experience pain from my child's choice. But that pain is the price of people making choices. Hashem could have created all of us like robots and we would have been perfect. You know, my computer never sins, you know that. Besides when it gets a virus and it decides to die. A virus very good a virus. I can even program my computer when I walk in in the morning to say Rabbi YY good morning, I love you. But it's meaningless, right? But Hashem didn't create us as robots. I have to make choices. You have to make choices every day, every moment. That's a gift, that's not a curse. The Rambam says in Hilchos T'shuva Perek K that our closest Where do we reflect Hashem most? In the fact that we have choice. So choice is a divine gift. And that itself I want to tell my child. You're going to grow up, you're going to make choices and that's the beauty of a human being. Because when you choose, you actually become the most divine. God is free and he wants us to be free. Now of course choice comes with consequences. And sometimes I could make a choice that I'm pained about and sometimes you could make a choice that I'm pained about. But the way to help is not by uh eliminating from a person the ability to choose. It's from inspiring, from modeling, from being connected. So, if there's a lifestyle, Torah mitzvahs, the divine blueprint for life, is a life that's filled with goodness, with morality, with proper boundaries. I want to be bequeath that to my child. In a way, though, that the child can be touched by it, can be affected by it, not in a way of coercion. In a way of modeling. And there comes a point when your child reaches a certain age that control anyway doesn't work. Right? People have to realize that. It's not easy for people to realize. You could force your 7-year-old to do something. But remember, if the whole reason he's doing it is because you're forcing him, there's going to be a day where you won't be able to force him. Maybe when he's 13. 13, you'll still force him. You're going to threaten him not to make a bar mitzvah. Fine. But 14, 14, you still force him. But 15, there's going to be a point where he's going to say, "Tati, genig." Right? What do you do then? What do you do then? So, forget it. If the relationship was based on coercion, at that moment it's going to be very bitter. Cuz when he detaches, he's going to go very far, like a rubber band. You pull the too hard, when the rubber band fly You ever still did with a rubber band? You ever you played? Huh? You ever tried to hurt your sister? When you pull that rubber band very hard, you know what happens? As long as you're holding on to it, beautiful. But at some point the rubber band is going to pull away, and it's going to go very far. Be careful. Does it mean you shouldn't hold on to a rubber? Of course you should hold on to the rubber band. But you want to hold on to the rubber band and embrace the rubber band and encourage the rubber band and inspire the rubber band. I don't mean to call children rubber bands, but you get my point. Make sense what I'm saying? So, I want to be The mitzvah of chinuch is a mighty mitzvah. What's the mitzvah of chinuch? Mitzvah of chinuch to inspire and infuse your children with Shamayim, with with with values that you believe and you see are blessed values to live by. But the focus of this education is that it should become yours. It should be something that you will own, that you will will one day make your own because if not what am I giving you? I'm just telling you that I want this. That's not going to be enough. I want you to want it. May Rashi says. Everyone clutches the but listen to the of the make sure you educate him in a way that when he gets older he's going to continue. How do you do that? If the whole model is this is what I want that I don't care about you fine, but I do care about me. So have a good day. You have a of a village. Somebody once asked him how you your children. So he said learn from how God created the world. Watch a chicken with her eggs. So they said you ever watched a chicken with eggs? A chicken lays an egg almost every day, right? If you look at it so if you spent time in a farm. From that chick from that egg if the egg was fertilized by a male a new chick is going to come out, right? It takes 21 days. She has to sit on the egg for 21 days, 3 weeks. They're not sorry. She sits on the egg for 3 weeks. And then the chick comes out. She has to warm the egg. If she doesn't sit on it the chick won't be able to develop. It's going to freeze unless you have an incubator. Today you could do it through incubators, but the way I created the chicken sits on the egg. If the chicken sits hard on the egg, what happens? Cracks. If the chicken remains removed from the egg, it doesn't warm. So, what does the chicken do? The Rebbe Nachman gave the chicken feathers. Like a mink coat. So, the chicken doesn't sit on the egg as with the gunts The chicken hovers over the egg and the wet the feathers warm the egg. The exact amount of pressure that the egg should feel warmth but not too much pressure that the egg should crack. So, Rebbe Nachman of Breslov said, "Study chickens and eggs and you'll know how to educate your children." Huh? It's Kaminetzky head. Rebbe Nachman of Breslov. You have to warm the egg and you can't warm the egg if you squeeze it cuz then it cracks. There's nothing left to it. Some eggs crack. There's no chick. There's a dead chick. YOU HAVE TO WARM IT. SO, THE chicken said, "No, let me just let THE EGG DO ITS OWN THING." If you let the egg do its own thing, a chick won't come out. We live in a difficult world. We live in a in a in a challenging world. That's why chinuch is so important. Most important thing I want to help my child understand himself or herself. Understand how to deal with their emotions, how to deal with their conflicts, how to deal with their struggles. That should be a major part of education in schools and yeshivas in the early years. In fact, today, you don't need school so much for information. Information you have much more outside of school. Right? What you really need school is attachment and learning how to deal with yourself. Of course, information also, but but you want to help children learn how to deal with themselves. How did we get into this? Ah, the chinuch. Let's just finish the paragraph. Remember it's 2 minutes. So now let's conclude. So Yesh Meayin has an incredible paradox. On one hand there's a means there's a remoteness where the Yesh doesn't experience the Ayin. The Ayin creates the Yesh in a way that the Yesh doesn't feel it. On the other hand they can't get closer. The is constantly recreating the Nivirah. Okay, my share cost of it's of my eye. So I said earlier the Madrish teaches that your words you hear stand in the heaven. The Yesh Meayin is my eye. It brings out both elements the paradox. The paradox comes from one that it's Yesh Meayin. Because it's Yesh Meayin on one hand for the Yesh to exist the Ayin has to be concealed in the Yesh. Cuz if the Ayin would be manifested in the Yesh what would happen? There'd be no Yesh. It would just be infinity. On the other hand for Yesh MEAYIN TO HAPPEN THE AYIN has to be not just intimate with the Yesh but the Ayin is the Yesh. SO THE YESH MEAYIN IS MY EYE. It's my eye. It brings out the paradox. That's the Yesh Meayin. On one hand you would think it's so remote and the other hand it can't get closer. It is not like that. It is the feels the You know why the feels the because the won't get nullified by feeling the Ayin. Because the is relative to the ill Allah. If the yesh feels the iron there's no yesh anymore. If the Allah feels the iller there's an Allah because the Allah pre-existed there before. The yesh could only exist because the iron is concealed. The Allah can exist with the revelation of the iller. Why can the Allah exist no like emotions and awareness? It's like the apple tree and the seed. It's not a steer to the seed. It's a development of the seed. On the other hand because of that the iller doesn't have to be close to the Allah. The iller can even disappear and there's still an Allah. Yesh may iron is a paradox. You tell what he's saying. This is bottom of looking behind. Yesh may the paradox. If the iron was present there's no yesh. The of the yesh is that there's a there's a hellum not like the iller of Allah. Cuz the whole of the yesh is the iron. And if the iron gets revealed so it's all in sight. There's no yesh. So the yesh requires the iron to be on the other hand if there's no iron there's no YESH EVEN FOR A SECOND. EVERY MOMENT THE YESH is called cool as yesh may iron. Huh? How do you deal with the paradox? So the most saying is saying here that this is by he says he started off yesh was a pliers. This is what creates a void of the sham with simcha. Why does it create a void of the sham with simcha? Because it takes the darkest moment and turns it into a moment in which there's absolute intimacy. There's no such a thing as distance. There's no such a thing you're distant. You're alone. You're neglected. You're abandoned. You're remote. It's not just God is holding your hand. It's much deeper than holding your hand. It's your very very experience is divine. There's no detachment. It's not two separate realities. All the characters in my daydream, they're all me. Nobody is a separate from me, ever. There's no separation. Those guys in my daydream are me. That's me. They're not separate. There's no separation whatsoever. What do you mean? I'm a yesh. That's exactly the nukuda, and that's why there's no separation. The Put it this way. The degree of concealment represents the degree of closeness. It's so far because it's so close. Beca Because there's no yesh outside of ayin, so if the ayin would be revealed, there would be no yesh. Cuz there's no yesh outside of ayin. BUT BECAUSE OF THAT, THE AYIN IS ALWAYS MAKING THE YESH. AGAIN, because there's no yesh outside of ayin, so if the ayin would be manifested, if the ayin would be manifested, there could be no yesh. CUZ THERE'S NO YESH OUTSIDE OF AYIN. END OF THE HAKAZA. The yesh is ayin. It's a lukus. So if the ayin would be revealed as ein sof, there's no yesh. So the ayin has to be completely concealed. On the other hand, there's no yesh outside of ayin. So the ayin is always creating it. May ayin be yesh. So he says, "Zois yesh be a playus." This is the pell of yesh may ayin. This is the briya, how the briya works. So the moment you're experiencing your yesh as meaning your separateness, what is that really? All you're really experiencing is the koach haboreh to recreate it every single moment. Uh-huh. Okay. Have a beautiful day. May Hashem will resume tomorrow 7:00 Tuesday morning 7:45 a.m. And tomorrow 9:30 a.m. will be the women's class in this room. You could tell your wives or daughters or relatives. Thank you. Have a beautiful day. So he says emotions is ill of all of them say so. That's it. We don't make ash me out. We make ash me out. I shall make ash me out. The world is ash me out, the whole existence. A father who wants his kid to always be dependent on him. So we have fagel in the nest. What does it do to the chicks? Go fly after a few weeks. Get out of here. Why? I want you to have wings. Imagine a mother says, "No, no, no, no, you stay in the nest or I will not I'll take care of you." That's not a mother. A mother sends her out. Go here give you take your wings and fly. I'll help you. I'll encourage you that you need encouragement the first time they jump off a cliff they fly. But they but they have to go. Lekh lekha, got to go. Bifnei da ba avand. Avanda skashlus covered. Bittle. Fakerta emes rebbe. What's the function of a moyach? To to to to turn the body into a robot fakert. That every chelek of the guf should function. The heights, the fists, the hands, that's the the success of a moyach. Not that everybody should be paralyzed and I'll do everything fakert. That's not a good brain. Some sugar in the moyach. The moyach wants everybody to bring out its koiches bimiluah. That's a real moyach. Fakert as a rebbe. Is da sach agresive a bittle. Also emes. Stach sedusha word. It's a production of word. Maybe I build a word. Says in Pirkei Avot. My dear Rabbi come my dear shamayim. Yeah? You know the title? I said it. The clip went viral. The murder that you have from your Rabbi is going to be to the same degree of his murder shamayim. For taste. It's not a It's not a mitzvah. It's a prediction. My dear Rabbi, you know how much you you going to have from your Rabbi come my dear shamayim. Exactly to the degree a How much you you should In other words, it's like a mirror. His year of shamayim will be mirrored in your year of him. If he's full with year of shamayim, you'll be full of year. Because then it's not year from him. It's year of shamayim. It's It's It's He's It's a mirror of year of shamayim. If his year of shamayim is a bit of a little bit high, your year of him is going to be the exactly the same. It's a very powerful word. Because it explains why my dear Rabbi come my dear shamayim. Why my dear Rabbi come my dear shamayim? Was he as they used to? No, it's Whatever his year of shamayim is. If his year of shamayim is year of shamayim, they'll be my dear Rabbi. If not, not. That's it. You don't have to worry. It'll come out. For taste. Straight and tight as kind of middle of Rabbi Shimon. I lost my dear Shimon. You got a plan with Shimon till above Shimon to Yeah? He said to that Shimon may any year of Messiah. He's my mouth of the year of Shimon from the above Shimon to So, the year of shamayim is going to be by Messiah in the time of the Google. That was the year of shamayim of the above Shimon to When somebody has that level of year of shamayim, You feel it. So, you have a unit from him cuz it's not unit from him. So, after we are here, yeah? This type of this You can't make these things up. Or you have it or you don't have it. You can't force somebody to do it. Be afraid of me unless I'm a tyrant. If somebody's a dictator, then you could force people to be afraid of you. But if not, either they have you or they don't have you. You know, be afraid of me. I'm fine. It's not uh We would be with a Harvard. Harvard, too. I'm saying even you. Real you you can't force unless it's dread. it. Right? The Vilna Gaon writes a doubt that writes it also in the Vilna Gaon also writes it. It's a rotten kibble of a lion. So, he says there's Malukah and there's Memshalah. A marshal is a dictator, a dictator. A Malekh is Malchut Berotzei Kiblo Alav. If you don't coordinate a Malekh Berotzei, he's not a Malekh. He's a marshal. He may rule with an iron fist, but he's not a Malekh. It's a different A Malekh Beloy Am. Malchut is something that you have to be chosen Berotzei. If you're not chosen, you'll always know if people didn't want you, you're never a Malekh. You're a dictator. And that's why dictators are so insecure cuz they know that they're not leaders. So, they go crazier. They go crazier to control everybody cuz they have to compensate for the void of feeling that they're not leaders. They're fake. They're fake news. So, they go crazy. They'll suppress every every iota of independence because cuz they want to prove to themselves that they're leaders and nobody disagrees with them. And the more they do it, the more empty they feel. A Malekh is for carrots. Malchut Berotzei Kiblo Alav. He's a real leader. He probably didn't even want it. They wanted it. I They wanted it. He didn't want it. Moshe didn't want it. The Hebrew children is Moshe, yeah? The rabbit didn't want it. Also, that's about the Bal Shem Tov. You know the letter, yeah? The Bal Shem Tov was told by Ahia Shiloni because he did something wrong. He's going to get a punishment. What's the punishment? That he has to be revealed. For some people, that's not a punishment. For some people, they'll fight with their brother, they'll kill the whole world to become a rabbit. But for the Bal Shem Tov, it was a punishment. He didn't need it. Moshe didn't They don't need it. I don't need it. He didn't need it. He didn't need need the validation. He didn't need the cupboard. He didn't need the real estate. So, why should he be a rabbit? It was a punishment. You understand the difference? It's a different thing here. You can't fake these things. I can somebody came to speak to me. From a particular Hasidic community. So, I asked him there there's over there there's there's two rabbits. I asked him where he goes. So, he said he sends his kids to to this particular one. I said, "Why him?" He tells me because he's a gangster. And today, you need to be a gangster. And I'm thinking to myself, so you're sending your kids to a rabbit and you're calling him a gangster. It was very sad. Huh? What? And I felt bad. He didn't even realize. I'm saying it's pathetic, you know? That's what he feels. I don't know the reality. I'm not judging. I'm just saying I realized that, you know, it's a different level of a rabbit and a different level of a Hasid. Okay. It's locker rubber. This class is brought to you by the yeshiva.net. 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